יחזקאל, פרק ל״ז, פסוק י״ג

The resurrection of the dead serves as an absolute theological proof of God's ultimate control over creation. Returning physically to life is not merely a personal miracle, but a public display of supernatural power. The profound realization of God's presence stems directly from the magnitude of this event. Every step of the process, from the opening of the graves to the physical rising of the bodies, is an absolute wonder that takes place entirely outside the bounds of nature [מלבי״ם]. This miraculous occurrence proves to the Israelites that God is entirely faithful and always fulfills His promises [מצודת דוד, צאינה וראינה].

The multitude brought back to life consisted of six hundred thousand men, mirroring the number of Israelites who originally left Egypt. These individuals were killed by Nebuchadnezzar after they bowed to a statue he had erected. They were executed under the mocking accusation that they had abandoned God, who otherwise could have saved them from death just as He rescued Hananiah, Mishael, and Azariah from the fiery furnace [צאינה וראינה].

Twenty years after their deaths, God brought them back to life through Ezekiel. However, because Ezekiel showed a slight trace of doubt regarding the possibility of their resurrection, he was punished and was not granted the privilege of being buried in the Land of Israel [צאינה וראינה]. As the dead stood on their feet, they immediately broke into songs of praise to God, who takes life and restores it through His kindness and mercy. They then traveled to the Land of Israel, married, and had children. In fact, later sages, such as Rabbi Judah ben Bathera, testified that they were direct descendants of these resurrected men [צאינה וראינה].

Out of this massive crowd, one single man remained lying in his grave. During his lifetime, he had lent money with interest to his fellow Israelites. His fate serves as a severe warning that those who lend with interest will not merit to rise during the resurrection of the dead in the Messianic era. The gravity of charging interest is compared to bringing a prostitute's wages into the Temple. A person cannot justify the sin of taking interest by claiming they will donate the profits to purchase sacrifices or buy matzah [צאינה וראינה].